Abdur Rahman ibn Yusuf Mangera – The Heart of the Quran – An Enlightening Commentary Tafsir of Surah Yasin Part 4
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Bismillahirrahmanirrahim Alhamdulillah Alhamdulillahi hamdan kathyran tayyiban
mubarakan fihi mubarakan alayhi kama yuhibbu rabbuna wa
yarda Jalla jalaluhu wa amma nawaluhu, wasalatu wasalamu
ala sayyidi al-habib al-mustafa Sallallahu ta
'ala alayhi wa ala alihi wa sahbihi wa
baraka wa salimah tasliman kathyran ila yawmi ddeen
amma ba'd in this next session of the
Tafsir and commentary of Surah Yasin, starting at
ayah number 46.
Allah subhanahu wa ta'ala, after mentioning many
of the signs in the heavens and some
of the signs of the earth and the
experiences of people, how they are in certain
types of fear but Allah subhanahu wa ta
'ala protects them, they call out to Allah
subhanahu wa ta'ala.
Allah subhanahu wa ta'ala now is making
a statement in this verse that it doesn't
matter what sign comes to them, they will
always ignore it.
They've learned to ignore the signs because they
are so busy and so involved with other
things that they can no longer even see
the signs and the signs don't benefit them.
Allah subhanahu wa ta'ala says here There
comes to them no sign from the signs
of your Lord but they turn averse to
it.
These signs are both heavenly signs, calamities, calamities
in their life, miracles that the Prophet ﷺ
shows them, miracles from the splitting of the
moon which was observed by everybody to miracles
like when some of these leaders became bold
enough or rather rude enough and the shaitan
spurred them enough to stand up and hurt,
intend to hurt to Rasulullah ﷺ, Abu Jahl
and a number of others.
They saw in front of them something which
prevented them from getting closer to Rasulullah ﷺ
and it was a sign for them, it
was clear sign for them that they saw
a fire, one saw a pit of fire,
some saw something else.
They would desist from getting close to Rasulullah
ﷺ but they still continue to cause problems
and mischief around, through others and directly themselves
as well.
When they're told to spend, see the working
of this world is such that Allah subhanahu
wa ta'ala has made some people poor
or he's given some people less than others
and he's given some people more than others
and there's a wisdom in this in the
sense that some people have less now, they
may have more tomorrow.
There are nations that have more sometimes and
then after another hundred years they don't have
as much.
Allah subhanahu wa ta'ala turns it around,
there's no guarantee for anything in this world
except those things which Allah subhanahu wa ta
'ala promises and guarantees.
But the world is a transient thing in
itself, if humans are born in time and
then they die in time and everything else
that we look around us, it has a
beginning and an end, then why wouldn't richness,
why wouldn't substance having something, prosperity, why wouldn't
that have a beginning and an end as
well?
There's no guarantee for any human being that
they will remain for this long in this
world.
We see people come and go, come and
go, everything around us, there's absolutely no permanence
for anything.
Yes, just some stay longer than others, some
things just endure longer than others.
So hence, for the poor the hukm is,
the ruling is, the recommendation and their responsibility
is to make sabr and to ask Allah
subhanahu wa ta'ala for steadfastness and to
do the best that they can.
For the rich, for the wealthy, those who
have something and there's a distinction that's made
about who's wealthy enough and who's not so
wealthy.
We have such a thing called a nisab
which the Prophet ﷺ said was equal to
200 dirhams or 20 dinars.
So, that's the criteria.
But those who do have are supposed to
spend on those who do not have.
And that's a humanity thing.
It's something which Allah subhanahu wa ta'ala
has put in the human being that if
they have compassion, they have care for somebody
else, they have this feeling of altruism, they
have this feeling of compassion for somebody else,
then they would spend.
And thus you have people with and without
religion that spend.
Obviously religion helps you out a lot more
because you're promised rewards.
So with that you spend more because you
know what you're giving out is going to
come back to you.
You will get back.
And these people Allah subhanahu wa ta'ala
says in this next verse 47 Look
at the rudeness.
Not against just a religion but against human
action, human compassion.
This is what they say.
And when it is said to them, spend
on the needy from the provision Allah has
given to you.
And the disbelievers say to the believers, this
is what they said.
Shall we feed those whom Allah could have
fed if Allah so willed?
Meaning if Allah wanted He could have fed
them Himself.
Why are we being asked to feed them?
You are in open error.
This is completely wrong what you're telling us
to do.
This is explained by the Mufassireen.
That when it's told to them as advice
that you should spend on the poor.
This is the proof of your belief.
And this is speaking about the kuffar and
the munafiqeen, the hypocrites.
Whatever you've been given, spend on the poor.
They're from your own tribes people.
They're from your own background.
And you share in many things.
Spend on them.
So these disbelievers will say to the believers,
we spend on these miskeen whom Allah has
made poor.
There's a reason Allah has made them poor.
Why should we spend on them to enrich
them?
You are but in clear error.
You don't know what you're speaking about.
You're mistaken.
Meaning, you believers, you are clearly in some
kind of error.
You don't know what you're speaking about.
Allah has kept them poor.
Why do you want to spend on them?
Ibn Abbas says, he relates that in Makkah
there were some people who were out of
this faith.
Some kuffar.
And whenever they would be told to give
sadaqah to the poor people, they would say,
By Allah, they're swearing by Allah that we
will not do it.
So they've got belief in Allah.
Clearly they believe in other things as well.
But they believe in Allah.
We won't do it.
They swear by Allah that we will not
do it.
Allah keeps them poor and we have to
spend on them.
That we have to spend on them.
And you know, it's not that they didn't
necessarily want to spend on them.
This is just their hatred for the believers
led them to say this to the believers
to make the believers feel bad and to
just reject what they had said.
It's not necessarily that they do not want
to spend.
Maybe so.
Allah subhanahu wa ta'ala will cause them
to become miserly in that sense anyway.
But then this is just to make the
believers feel bad and to just not believe
in anything that the believers are telling them.
In other words, what they're trying to say
is that if you people continue to say
that Allah is the Razik, Allah is the
sustainer.
Because remember, although they believe that Allah created
everybody, they had brought in other intermediaries for
other things.
And they probably had a God who was
the Razik.
Meaning, they thought that something else provided the
sustenance.
So they're saying to them, to the believers,
that if you people believe that Allah subhanahu
wa ta'ala is the only sustainer, then
he would have fed these poor people.
He would have given these poor people to
eat.
Why should you tell us to spend on
them?
Allah subhanahu wa ta'ala completely detested this
kind of statement.
And he mentions it here in the Quran
that when they're told to spend, this is
what they say.
And then sometimes when these believers, when they
would become totally, when they could not have
any more response, when they would become tired
of giving a response, knowing that it doesn't
get them anywhere, then they would get even
more angry.
I mean, obviously this first statement that they've
just made, it's in anger, it's stupidity, it's
foolishness.
Then they say, Finally,
they begin to say, when will this promise
come true?
You keep warning us, bring it on.
When will this promise come true?
If you are truthful, bring it, let it
come true.
They are looking for nothing but for a
single cry, that will seize them when they
will be quarreling.
So they will not be able to make
a bequest, nor will they be able to
return to their household.
So this is what Allah subhanahu wa ta
'ala's response is to this question.
So firstly, they think it's not going to
happen.
They believe people will die, but they don't
believe that a punishment can come, or that
they will all be...
So then they say, well, when is it
going to come, if it's going to come?
Clearly, they don't want it to come.
They're just thinking that it's not going to
come, but this is one way to make
the other people look foolish, that okay, bring
it on, and then it won't come, so
that they will feel that they've overcome their
opponents.
So where is this punishment?
Where is this day of judgment?
Where is this last day that you keep
speaking about, if you're truthful in it?
Allah subhanahu wa ta'ala says, if we
want to bring it on, you don't need
the day of judgment.
All it needs to be is a single
cry.
And remember, this ties in with the earlier
part of this surah, because the nation that
was spoken about earlier, the people of Antioch,
Antiochia, who had also denied the messengers that
were sent to them through Isa a.s.,
and they had acted in this way, where
they had killed this Habib al-Najjar.
If you remember, Habib al-Najjar had tried
to give them nasiha, advise them and counsel
them, that they should follow what the messengers
were saying.
They had killed him, and Allah subhanahu wa
ta'ala got very angry.
And Jibreel a.s. was sent down.
In fact, Jibreel a.s. just gave one
shriek, one scream, and that just ended all
of them.
Just by one scream.
مَا يَنظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ They're just
waiting for a single scream, that will come
to them all of a sudden.
It will just hit them suddenly, when they
would be least expecting it.
وَهُمْ يَخِسِّمُونَ They would be just, they could
be either in the middle of a quarrel
with another person, in the middle of a
dispute, in the middle of a trade, in
the middle of dealing with somebody else.
It could be anyway, it will catch them
unaware, that's what they're trying to say.
That's what Allah subhanahu wa ta'ala is
saying.
So they're either dealing in their markets, they're
dealing with somebody else, they're in the middle
of some business.
And they wouldn't even know that it has
overcome them.
Because there will be no time after it.
That will be it.
Whatever they will be in the middle of
doing, and this shirk is sounded.
Then it will, they won't have a change
of scene.
That will be the end of it.
They won't be allowed to change what they're
doing.
They will die in the state that they're
in.
Ibn Kathir rahimahullah says, Allah subhanahu wa ta
'ala knows best, he says, but this seems
to indicate not an additional punishment, but about
the end of this world when the angel
Israfil a.s. will be told to blow
the trumpet.
And when he will blow the trumpet, people
will be in their bazaars, in their markets,
in their business, in their shops, in their
stores, or doing whatever they have to do
in their daily chores.
They may be talking to somebody or arguing
with somebody or disputing with somebody.
When they will be in this state, in
their normal daily state, Allah subhanahu wa ta
'ala will command Israfil a.s. to blow
in the trumpet.
He will blow.
And this blowing will be prolonged.
It will be a prolonged sound that will
emit from this.
And from this, nobody would be able to
change their situation, their state, their standing, their
position.
Because as soon as they hear it, they
will first * their heads to decide to
see what is this sound.
And either it's gonna get louder or it's
gonna pierce.
Allah subhanahu wa ta'ala knows best.
May Allah protect us from this.
Because when this happens, only the worst of
the people will be on the earth.
Only the worst of the people can be
on this earth.
So as long as we have Iman and
we're maintaining our Iman so that we do
not lose it.
Because it's important that we have Iman and
that we maintain our Iman and that we're
concerned about it.
Because Iman could be lost.
Iman is also not a permanent thing.
It could be lost.
And we do not want to be of
the worst of the people that have ever
lived this world.
As we covered in our signs of the
Day of Judgment, that the worst of the
people will be those who will be at
the end of time.
And they are the people where among them
not a single person remains to say Allah.
And then Qiyamah, the trumpet will be blown.
So when they will be in this, going
about their daily chores, this heavenly, this sound
will come from the heaven.
And then they will bend their heads, they
will try to listen.
What is this sound?
فَلَا يَسْتَطِعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ They
would not be able to make a bequest.
A bequest is something you do before you
die.
Oh, you know I owe so and so
so much or give this much to so
much.
Make sure you look after my youngest.
Make sure you take care of your mother.
Make sure you take care of your father.
Make sure you look after this, you look
after that.
None of this kind of wasiya, this is
called wasiya, bequest, a final parting advice, it's
not possible.
Because this, when the horn is blown, it
will be kind of a continuous sound, a
prolonged sound.
And a person will not be able to
change their state.
Whatever state they're in, that's it, it's done.
That's the state they will die in.
وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ They won't be able
to go back home.
They won't be able to go back home.
Because the effect of it will be too
fast.
It says in a hadith, the day of
judgment will occur.
لَتَقُومَنَّ السَّاعَةِ The day of judgment will occur,
meaning this final moment will take place.
وَقَدْ نَشَرَ الرَّجُلَانِ ثَوْبًا بَيْنَهُمَا فَلَا يَتَبَايِعَانِهِ وَلَا
يَطْوِيَانِهِ And just to depict how this will
happen, the Prophet ﷺ gives about three different
depictions, three different scenarios.
For example, a person will be buying cloth
from another person.
They've just spread the cloth to show, the
seller has spread the cloth to show the
other person this is what the cloth looks
like.
And then the trumpet will be sound, the
final moment will come.
They will not be able to roll this
cloth up, they will not be able to
make the purchase, but it will end in
the middle of this transaction.
Another example, another scenario is, وَلَتَقُومَ النَّسَاعَ وَهُوَ
يُلِيطُ حَوْضَهُ أَيُّصْلِحَهُ بِالطِّينِ That the final moment
will occur, a person is trying to renovate
or just kind of patch up his watering
hole for his animals, for his own watering
place.
Maybe it's a bit defective.
He's starting to do that, and it will
occur.
He won't be able to move aside.
He won't be able to drink from it.
He won't be able to have his animals
drink from it.
He'll still be in the middle of fixing
it, and it will end.
وَلَتَقُومَ النَّسَاعَ And if you want it even
faster than that, something even more specific, the
last day will occur.
وَقَدْ رَفَعَ أُكْلَتَهُ إِلَىٰ فِيهِ فَلَا يَطْعَمَهَا A
person would have taken a morsel of food.
Somebody is going to be eating there somewhere.
He would have taken a spoon towards his
mouth, raised his fingers to his mouth, and
he will not be able to eat it.
Once that sounds, he will die in the
middle of it.
That's how fast it is.
There's absolutely no time.
Even in a hurricane, you can go and,
they say, stand underneath a doorway, get under
a table.
You know, there's things you can do, and
hope, inshallah, pray for the best.
But this is not anything like that.
This is on a different magnitude, on an
absolutely different level.
Then, there's going to be the second, the
second blowing.
This is the first blowing of the trumpet.
The second blowing of the trumpet is when,
after the humans, anybody else that's remaining.
There are different opinions, there are different narrations
about this.
But there will be another blowing, and by
that, all the other angels and everything else
that had not died from the first one,
they will also perish.
Then there will be the third one, and
that third one is when everybody will come
back out.
That will be for re-creation or resurrection.
Al-ba'th, wal-nushur.
And that's when people will come out of
their graves.
And that's why Allah subhanahu wa ta'ala
speaks about that in the next verse, jumping
from this point of the final day.
وَنُفِخَ فِي الصُورِ فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَىٰ
رَبِّهِمْ يَنْسِلُونَ And then, Allah subhanahu wa ta
'ala says, and then the horn will be
blown, and suddenly, they will be rushing from
their graves towards their Lord.
So this is speaking about the third blowing.
It speaks about the other two in other
places, but now it fast-forwards, trying to
take us to the Day of Judgment.
That now, it will be blown again, and
they will all now come out of their
graves.
They'll be rushing out of their graves.
يَنْسِلُونَ يَنْسِلُونَ means to pour out.
Everybody will be fast.
It won't be like you're so tired, and
you're just trying to get out.
You will be forced out.
You will have to come out.
Although you will be very tired, but you'll
have to come out of there.
So you can't stay around.
You can't stay inside.
A person has to come out.
Tabari says, يَنْسِلُونَ means really fast, walking out
really fast, just moving in great haste.
قَالُوا يَا وَيْلَنَا مَنْ بَعْثَنَا مِنْ مَرْقَدِنَا هَذَا
مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ And when they
come out, it's as though they're forced to
come out, and they're concerned.
So now they will scream out, who is
it that caused us to come out?
They will say, woe to us, who has
raised us from our sleeping places?
This is what the Rahman, the merciful had
promised.
And the messengers had told the truth.
So this will all dawn to them that
this is what was being told to us,
this is what was being promised.
And then, as had been told about the
cry, it's repeated again.
Allah subhanahu wa ta'ala repeats again.
إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعُ
الَّذَيْنَا مُحْضَرُونَ It will be no more than
a single cry, and in no time they
will be arraigned before us.
And then, فَالْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْئًا وَلَا
تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ Then nobody will
be subjected to injustice in the least.
No oppression will be committed against anybody on
that day, and you will not be recompensed,
but for what you used to do.
So this is now about the hereafter.
That eventually they're all in front of Allah
subhanahu wa ta'ala.
Now they're in the presence of the mighty
Lord.
And they will say, how we're in destruction
now, because they're coming out of this grave,
they can't help it.
They say, now we're in destruction, who's taken
us out of this grave?
Ibn Kathir says that, this doesn't mean that
they were not punished in the grave, because
this seems to kind of indicate that they
would rather stay where they were.
Like who's taken us out of here?
Why would you say that, if you didn't
want to come out?
But it's not because that there wasn't punishment
in the grave.
This does not deny the fact that there
was punishment in the grave.
There is punishment in the grave, but it
was obviously much less and much lighter compared
to what they feel they're going to come
towards.
Because they know they're in the grave, they
know that there's supposed to be hereafter when
the punishment has come in the grave, that
will give them all the belief that they
wanted.
You know, in this world you could deny
the hereafter.
But once you get into the grave, and
you start seeing the punishment, then it convinces
you that, look, if this is what it
was, and those people who used to believe
in that, they were talking about punishment in
the grave, then that means there's going to
be further punishment later on.
Now the belief will come to them, the
haqiqah is there already now.
They have become believers now in a sense,
because there can't be any kufr in the
grave.
It's all belief.
After a person is about to die, it's
all belief.
There is no kufr afterwards, in the sense
that you can't deny.
There's no escape afterwards.
So that's why, what they found in their
grave would be more lenient compared to, and
that's why they are scared now.
So where it mentions in this verse, This
is what the Rahman had promised, and the
messengers had told the truth.
Who is saying this?
Either the angels will tell them that, when
they will be in bewilderment, the angels will
tell them that, or the believers will say,
look, remember, we used to tell you, we
used to talk to you.
And thus, when Israfil A.S., again this
is the beginning, Israfil A.S. will blow
this horn once, And then this will cause
them out, they will be in front of
us.
Sawi says, that this shrik of Israfil, will
not be second shrik, this is talking about
again, because it mentioned that, and the horn
will be blown, and suddenly they will be
rushing from their graves towards their Lord.
They will say, woe to us, who has
raised us from our sleeping place.
This is what the Rahman had promised, and
the messenger told the truth.
It will be no more than a single
cry, and in no time they will be
arraigned before us.
So this seems like another cry afterwards, after
the horn is blown, the trumpet is blasted.
And thus, what Sawi, another Mufassir, he says,
that this is actually referring to, Israfil will
make an announcement, this is what he will
say, ايَتُهَا الْعِظَامُ النَّخِرَةَ Or, worn out bones,
in the graves, the worn out bones, the
decomposed bones, وَالْأَوْصَالَ الْمُتَقَطِعَ وَالْأَجْزَاءَ الْمُتَفَرِّقَ
وَالْشُعُورَ الْمُتَمَزِّقَ The hair of the human being,
that's all over the place, pieces that are
scattered all around, at a molecular level, everything
has been decomposed.
Imagine people from the earlier generations, totally decomposed,
mixed in with the earth.
He will call out and say, all of
you decomposed bodies, you split up pieces, disintegrated
pieces, scattered bits, all come together.
اِنَّ اللَّهَ يَأْمُرُكُنَّ أَن تَجْتَمِعْنَا لِفَصْلِ الْقَضَاءِ Allah
subhanahu wa ta'ala orders you all, all
of you pieces and hair and bits, Allah
is ordering all of you to come together
and to reconstruct.
ثُمَّ يُنفَخُ فِي الصُورِ فَإِذَاهُمْ مَجْمُعُونَ فِي مَوْقِفِ
الْحِسَابِ And then He will blow the trumpet,
so that is the blowing of the trumpet
for that resurrection.
He will make this announcement first, call out
to these pieces, they will come together, He
will blow the trumpet and then the life
will be given back to them.
And then they will come out of their
graves.
فَالْيَوْمَ لَا تُظْلَمُ نَفْسُ شَيْئًا وَلَا تُجَزَوْنَ إِلَّا
مَا كُنتُمْ تَعْمَلُونَ And thus it's declared that
there will be no oppression on this day.
Meaning whatever you have done, you'll get for
what you've done.
And what you haven't done, what the wrongs
that you've done, you will be punished for
that.
There will be no oppression, you won't be
given more punishment than what you have done.
But the punishment even for the smallest thing
is severe indeed.
So nobody is going to...
You know like what happens in this world
sometimes is that according to the law, you
have to...
Some crime has been committed.
It's in the books.
It's been reported.
And thus somebody is going to have to
be framed for it.
If you know who the person is and
they want to get them out sometimes, what
they do is they frame an innocent person.
It happens a lot of the time.
Somebody has been murdered.
You can't deny that fact.
Somebody has been murdered.
It's very difficult to hide a murder.
There are people behind the murdered person that
want justice.
So now the person who is the murderer,
if he or she has to be concealed,
they have to frame somebody else.
It happens in this world.
Evidence is doctored.
Proofs are made up and fabricated.
And thus somebody else goes to prison despite
their denial.
Because all criminals like to deny.
So it's a normal thing.
So it doesn't seem out of place.
But in the hereafter, Allah is making it
very clear.
Nobody is going to be forced to carry
the burden of somebody else.
Somebody else sinned.
You will not be carrying their sin.
Yes, if you were the cause of their
sin, you will be.
But not if you had nothing to do
with it.
There will be no injustice.
I like this guy.
Okay, you know, throw it over to the
other person.
I don't like this guy.
You know, let's give him everybody else's sin.
Unless there's a reason for it.
Meaning unless you have aggressed against somebody else.
So that is the state of the disbelievers.
Now, Allah subhanahu wa ta'ala everywhere in
the Quran, whenever He speaks about disbelievers, whenever
He speaks about punishment, He doesn't just create
a great fright and major terror and then
leave it at that and leave people reading.
He always gives them a way out.
This is the compassion of Allah subhanahu wa
ta'ala.
Yes, He has anger and He has the
wrath and He's going to avenge.
But at the end of the day, He
loves His humans.
He loves His creation.
And He wants them to do right.
So whenever there's punishment mentioned, there will always
be good things mentioned afterwards.
Always.
Just so that people whose hearts have softened
because of the fright that they have received
from this, inshallah, this softness will turn and
they will want the hope for what Allah
subhanahu wa ta'ala is mentioning.
And that's why Allah subhanahu wa ta'ala
now begins to speak about the bounties of
paradise.
And just as evil as * was and
its description and the terrors of the last
day, Allah subhanahu wa ta'ala begins to
speak about the beauties, the contrasting beauties of
paradise and the bliss of Jannah.
And thus, Indeed, the companions of Paradise today
are in a fruitful occupation.
They and their spouses are reclining in shade
on couches.
They will have therein fruit, and they will
have what they ask for.
Salam is a word from the Merciful Lord.
The people of the paradise are engaged today
in their activities.
The people of paradise today are totally engrossed
in their activities, happily enjoying them.
They and their spouses are in pleasant shades,
reclining on couches.
For them, there are fruits, and for them,
there is whatever they ask for.
Salam, peace be upon you, is the word
they receive from the Merciful Lord.
That is the beauty of paradise.
You look in these tourist guides, what they
will show you is normally a relaxing, a
nice beach, people relaxing.
You know, it's always about the sun, relaxation.
It's not about more work.
The ultimate relaxation.
Because the problem is that you go out
for two weeks to go and relax somewhere.
Have a nice holiday.
It's not a solution all the time.
You come back and you've got 200 emails
now to respond to.
You've got 10 more things to deal with.
So, you're back to square one.
It helps a bit, but then it's back
to square one.
Paradise is different.
There is no activity.
The activity is the pleasure.
That is the activity.
And look at the way Allah subhanahu wa
ta'ala says this.
Looking at the shughal of this world.
Shughal means to be busy in something, to
be engrossed.
That's the word for this life, isn't it?
Especially nowadays, that's what we feel.
I don't know, every generation thinks that they're
busier than the previous generation for some reason.
I wonder what's gonna happen to our children.
Even to us, because while we're still alive,
we're gonna be that much busier.
Because we move on in this world.
I went to another country recently.
And there was hardly any traffic on the
streets.
And hardly any population.
So, I'm thinking, subhanallah, mashallah, you guys are
a lot more less busy than we are.
And they're all shaking their heads at me.
I was talking, I was in a bayan.
I was saying, mashallah, you people seem to
be less busy.
You know, you're not in London, you're in
another city, totally uninspiring city.
I don't mention the name, it's somewhere in
Europe.
But totally uninspiring.
There's hardly any traffic on the road, you
just, mashallah, cruise along.
In London, it's a hassle to drive.
And I'm saying, you guys aren't busy, you
know, mashallah, you've got a lot of time,
you can do a lot of work, you
know, a lot of this and that.
They're thinking I'm crazy.
Because they're looking at me and they're shaking
their heads.
Everybody is busy.
It's just the nature of the world today.
Except the few that have managed to escape
that.
And somehow just focused on Allah subhanahu wa
ta'ala.
It's very difficult.
So, with this, the way Allah subhanahu wa
ta'ala explains it is, it's absolutely beautiful.
Inna ashaabal jannatil yawma fee shughalin.
Faaqihoon.
That the people of paradise are occupied.
What are they occupied with?
Faaqihoon.
They are enjoying themselves.
Happily enjoying themselves.
Faaqihoon.
The word itself.
Faaqihah means fruits.
And normally you don't eat fruit for your
main meal.
You do the meal, then you have the
fruits.
It's afterwards.
It's just the enjoyment aspect.
It just tells you.
It's very difficult for this to be even
explained in English.
And it's a sad fact that we don't
know Arabic.
Because Muslims wherever they went before, they taught
Arabic.
They learned Arabic.
You know, whether it was in Russia, or
whether it was in Kazakhstan, you know, wherever.
Uzbekistan.
I mean, Bukhari came from there.
And his book is in Arabic.
Samarkandi's book is in Arabic.
Ghazali's book is in Arabic.
And he was Persian.
Abu Hanifa was Persian.
Rahimahullah.
And it's all in Arabic.
So, most of our greatest scholars are from
those areas.
It's all in Arabic though.
So, when Allah subhanahu wa ta'ala says
this, that those people in paradise on that
day, when the day to giving will, they
will all be busy in the pleasures, in
the bounties of paradise.
And they will have absolutely no conscious about
anybody in the hellfire.
They won't be caring about anybody.
They will be totally enjoying themselves.
And Allah subhanahu wa ta'ala mentions their
spouses.
This could be the Hurul Ain.
This could be their worldly spouses which will
be made even more beautiful and more pleasurable
for them.
Both for the men and women.
They will be eating and drinking.
And they will be listening to beautiful sounds.
Whatever that beautiful music of paradise is.
Totally halal, beautiful music.
That does not, you know, that doesn't bring
the evil with it nowadays.
This will be beautiful.
Just like this beautiful pure wine in paradise.
However that is.
Abu Hayyan says, the clear, the fact is
that the occupation there is going to be
pleasure.
Your occupation is pleasure.
Imagine finding a job like that.
The only pleasurable job you can find, that
will be haram.
I remember some brother, I said, what do
you do?
He says, I go and play computer games.
What do you mean?
He says, yeah, we test them out.
So we get all these games and we
have to write reviews.
So we just play the computer games.
But I mean, you know, you go around
telling people, what's your job brother?
Playing computer games.
Eventually you probably get tired of that, wouldn't
you?
There has to be some substance in life.
Subhanallah, people have tried to make paradise in
this world.
One of the former, one of the former
leaders of Persia before it was called Iran,
Persia.
He had a haram of concubines.
He didn't come out of it for several
years.
He didn't come out of it for several
years.
What is he trying to do?
Jannah?
I'm sure you understand what I'm talking about.
You know, various women from around the world.
He didn't come out of it for several
years.
This was before, the one called Abbas, I
think his name was.
He brought things back too.
There was one of them just totally.
And there's not just one, there's others who
have done these kind of things.
Allah protect us.
Because when people get wealthy, then they want
to make this place Jannah.
That's a normal thing.
The more you have, the more Jannah you
try to make this place.
Because you can buy things.
So you start making it a Jannah.
They will not be told about the people
in the hellfire.
There will be nothing told to them that
will upset them.
So, they are totally protected in this pleasure.
They don't have to come back after it
is going to end.
It's just going to get better and better.
They will be in these shades.
Ara'ik, Fi Dhilalin.
Dhilal, shade.
Never, it's never too hot.
Wait, wait for, we have to retreat in
the afternoon.
There's always shade.
See, nothing is perfect in this world, is
it?
Nothing is perfect.
You want pomegranates, which is a fruit of
paradise as well.
You have to peel it.
You have to take them out.
There's an effort behind it.
And then you eat it.
In everything, it's like that.
Ala'l Ara'iki Muttaki.
You will be relaxed, reclining, resting on special
platforms, dioceses, some kind of special seating, just
decorated in some of the best designs that
you could ever think of.
I don't know if it's permissible to go
and see all of these really elaborate palaces,
just to remind you of paradise.
I don't know if it's permissible to do
that.
Because if we're not that wealthy, you're not
gonna have these kind of things.
But if you see how these things are
done, it might remind you of paradise.
But I don't know if it's permissible to
go and see it for that reason.
You know, like the Dolmabahce Palace in Istanbul,
for example, or some of these other places.
I don't know, Allah knows.
Lahum feehaa faakihatun.
In Jannah for them will be all different
types of fruits.
And faakihah, all different types of fruits that
you could benefit from in this way.
Wa lahum maa yadda'oon.
In it will be anything they call for.
In it will be anything they wish for,
that they desire.
Maa yadda'oon.
Anything they demand, they will get it.
May Allah make us worthy of paradise.
That's why Allah says, Wa feehaa maa tashtaheehi
al-anfus, wa taladhul a'yun.
In it will be those things that your
nafs, your soul desires, and your eyes find
beautiful.
Wa lahum maa yadda'oon.
Salaamun qawlam mir Rabbir raheem.
And at the end, Salaamun qawlam mir Rabbir
raheem.
The main thing is that you can have
all the pleasure that you want.
But if you've got this feeling which will
always be there at the back of your
head, that I could be taken out of
this.
Then that spoils all the pleasure.
But when you're told, Salaamun, salaamun, peace, peace.
You're reassured.
It's not that you're just in, when you
come in, you'll be told this.
Salaamun qawlam mir Rabbir raheem.
When you're told this, it gives you extra
feeling of security, and extra pleasure.
That's why Salaam, peace be upon you, is
the word that they receive from the Merciful
Lord.
Salaamun qawlam mir Rabbir raheem.
From the Merciful Lord.
Here it's used, the word raheem is used.
Raheem is used here.
And they say raheem is because raheem, rahman,
rahman is more general, in the sense that
it encompasses compassion towards disbelieving people, and believing
people.
Because in this world, Allah subhanahu wa ta
'ala has compassion towards disbelieving people as well,
in the sense that He provides for them
as well.
But raheem is specifically used for believers, and
that is gonna be in the hereafter, because
the disbelievers will not have compassion.
So Salaamun qawlam mir Rabbir raheem is mentioned
here, not rahman.
And thus, they will look at Allah subhanahu
wa ta'ala, so this is where Allah
subhanahu wa ta'ala will show Himself.
That will be a greater pleasure than anything
that they've been experiencing until now.
He will look at them and they will
look at Him.
And then, when that happens, they will be
totally occupied in looking at Allah subhanahu wa
ta'ala, and they will, all of these
beautiful things that we just described, they won't
even turn around to them anymore.
When Allah manifests, it won't be a permanent
thing, but when He does, people will start
to look at Him, and they will become
totally absorbed.
He is the creator of all of these
things.
And then, He will veil Himself again.
But the Noor, and His Barakah, the blessing
of that sight, will remain in their homes,
or in their places, and they will be
better off than they were before.
And thus, as we read earlier, as we
discussed earlier, they will come back more beautiful.
Each spouse will say to the other, Hey,
you're more beautiful.
Now, with this short description of Paradise, because
the main function of this Surah is to
warn, Allah subhanahu wa ta'ala goes back.
That after giving this peak into Paradise and
its pleasures, Allah subhanahu wa ta'ala says,
وَامْتَازُ الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ وَامْتَازُ الْيَوْمَ أَيُّهَا
الْمُجْرِمُونَ أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَلَّا
تَعْبُدُ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ وَأَنِ اعْبُدُونِي
هَذَا صِرَاطٌ مُّسْتَقِيمٌ وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلًا كَثِيرًا
أَفَلَمْ تَكُونُوا تَعْقِلُونَ هَذِهِ جَهَنَّبٌ لَتِي كُنتُمْ تُوْعَدُونَ
إِصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ الْيَوْمَ نَخْتِمُ عَلَىٰ
أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم
بِمَا كَانُوا يَكْسِبُونَ وَلَوْنَ شَاءُ لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ
فَاسْتَبَقُوا الصِّرَاطَ فَأَنَّا يُبْصِرُونَ And continues with that,
what this means is Allah subhanahu wa ta
'ala says after talking about paradise in this
beautiful way, He says And it is said
to the infidels, become apart from the believers
today.
Separate yourself, you guys shouldn't be here.
You guys move out.
So, separate yourself from the believers today, oh
guilty ones.
Did I not direct you, oh children of
Adam, that you must not worship the shaitan
because he is an open enemy for you
and that you must worship me because this
is the straight path.
He has misguided many people from among you.
Many people from among you.
So, did you not have any sense?
Now, this is the Jahannam of which you
are constantly warned.
Enter it today because you have been persistently
denying the truth.
Today, we will set a seal on their
mouths and their hands will speak to us
and their legs will bear witness about what
they used to do.
If we so will, we would wipe out
their eyes right here in this world and
they would be racing towards the way, but
how would they see?
And if we so will, we could disfigure
them at their places and they would not
be able to move nor would they return.
وَمْتَازُ الْيَوْمِ امتياز means to distinguish.
Today, you separate yourself.
Now, think about it.
You're in a state where you're not sure
if you're successful or not.
So, you try to stick to the people
who are definitely successful and you're hoping that
you can just slip through.
And then it's made, no, you guys, you
shouldn't be here.
Separate yourself.
Those who have not succeeded, separate yourself.
Those who don't have a ticket, we're going
to come and check it right now.
The inspector comes on the bus.
Put up your tickets.
Look at the feeling of dread.
But then there's going to be a smooth
criminal in there somewhere who's done it all
the time.
He knows how to do it.
Hide, I don't know, pull somebody out.
You know, there's some swindled people.
But on that day, none of that will
work.
It doesn't matter if you're a con man
or whatever you may be.
It doesn't matter what you are.
When this announcement will be made, imagine the
dread and the terror that will come upon
the people.
And that's why, Oh criminals, you become separate
today.
Did we not make it, did we not
direct you?
Did we not make a covenant with you?
Did we not impress upon you that you
should not worship the shaitan?
You know this when he says, separate.
Separate from my believers.
So it's this feeling that they are loved
by Allah and we're not loved by Allah.
You know, subhanAllah, the thing is this that
a person is told, you have to be
here.
We still love you, but you have to
be here.
That's a lot more softer than the feeling
that we're not even loved.
Because ayyuhal mujrimoon, very clearly, ayyuhal mujrimoon, mujrim,
the person who has done the wrong.
So now, saying, oh Bani Adam, oh children
of Adam, didn't we impress upon you and
counsel you and remind you that you should
not worship the shaitan?
In all of these things that has called
you and caused you to disobey me.
He's been innahu lakum aduwwun mubeen, he's your
clear enemy.
And you know this from your history because
you know what people of the past have
done.
Wani'buduni, and that you worship me, I've
told you to worship me, to declare my
oneness, to be obedient to me, to worship
me.
This was the clear way, this was the
straight path.
The saheedeen, meaning the correct religion and the
rightful truth.
He has misguided lots of people before you.
He has misguided many people before you.
So how were you taken into his deception
if that was the case?
Did you not have an intellect?
Didn't you use your intellect?
Didn't you reason that this is what shaitan
will do to you?
So now this is the Jahannam which you
used to be warned about.
Which you used to be warned about, this
is the Jahannam for you now.
Now this is going to be said to
them when they are right at the edge
of Jahannam.
They're not in it yet, but they're right
at the edge and they can hear the
roars and everything.
And then this is robbed into them that
this is the Jahannam for you.
Because of the kufr that you had in
this world, because of the way you used
to disrespect and humiliate others.
As mentioned in another place now, taste this.
Now what will happen is that there will
be some people who will think they're smart
on that day.
Because it seems like although there's going to
be many witnesses, when the initial witnesses come
by, they will try to deny it.
Eventually they will confess, but initially they will
deny from the first witness until they start
seeing it pile up.
So what will happen is Imam Ibn Jalil
At-Tabari, one of the earliest Mufassireen, whose
book still survives.
He relates from Abu Musa Al-Ash'ari,
he says that, A kafir, a disbeliever and
a hypocrite will be called on the day
of judgement for hisaab, for accounting, reckoning.
Allah subhanahu wa ta'ala will present in
front of him his actions that these are
what you did, he will deny them.
He presents this is what you did, this
is what you did, he'll deny them.
I didn't do this.
He'll say, Some of the worldly tendencies, some
of the worldly arguments.
He'll say, O Lord, by your might, this
angel has written against me something I haven't
done.
This angel is writing something against me that
I haven't done.
So, the angel will say, Didn't you do
this on that day?
In that place?
He'll say, No, by your might, O Allah,
I didn't do any of this.
Now, he said what he had to say.
When he does that, his mouth will be
sealed.
Right?
The mouth will be sealed.
What will begin to speak?
His limbs.
Who was he defending until now?
His limbs.
He's defending his body because the punishment is
going to be on his body.
He's defending his body, mouth is sealed, the
limbs begin to speak.
That's why Allah says, We'll put a seal
on their mouth.
And, so the Prophet ﷺ read this.
Then, in the hadith it says, The person
will say to Allah subhanahu wa ta'ala
that, Wouldn't you protect me from oppression today?
You will get some of these smart people,
the so-called smart people in the hereafter.
They'll say, won't you protect me and safeguard
me from oppression?
And Allah subhanahu wa ta'ala says, of
course, I will.
So he'll say, I'm not going to agree
with any witness against me except from myself.
I don't care anybody says anything.
I'm not going to agree to anything except
myself.
Fine.
Allah subhanahu wa ta'ala says, You yourself
will be sufficient witness against yourself.
This is not all a joke.
And there's the noble writers, they are witnesses
against you.
And then his mouth will be sealed.
And then it will be said, his limbs
will be addressed and say, Speak.
The limbs will begin to pour out every
single deed that they did with the hands.
He did this with my finger, he did
this with my hand, with the feet.
The feet will say, he did this with
me, the eyes and all the limbs.
And then he'll be left to hear that.
His limbs speaking, his mouth not being able
to say.
And he will be saying, Woe be upon
you, destruction be upon you.
I was trying to defend you and you're
taking us to destruction.
May Allah protect us.
May Allah preserve our limbs, our hands from
touching, our eyes from looking, our ears from
listening, our feet from advancing.
May Allah protect our whole body, put Noor
before us, behind us, within us.
So we're protected from this.
That's why Allah subhanahu wa ta'ala says
this.
Then finally, the next verse, Allah subhanahu wa
ta'ala speaks about his power in this
world.
He said, if we willed, if we willed,
we could just cover their eyes.
We could take away their sight.
In this world.
Today, we could wipe out their eyes.
Right here in this world.
And they would be racing towards the way,
but they would not be able to see.
And if we so will, we could disfigure
them.
We'll cover this in a bit more detail,
inshaAllah, in our next, which will be the
final, inshaAllah, the final session of this, which
will be finishing the surah, inshaAllah, next time.
But just to finish this off, what Ibn
Abbas says, is that if we wanted, we
could, because of these kind of sins that
they commit in the world, now coming back
to this world, these statements that they make,
like Allah subhanahu wa ta'ala, if he
had wanted, he could have made them rich.
He could have given them food.
Why do we have to give them?
If he wanted, we could make them blind
in this world.
They can't see anything then.
Or if he wanted, we could make them
blind of the truth completely.
Right now, he's trying to say from here
that you still got an opening.
You are blind of the truth.
You're not seeing and that's why you're saying
these things.
But you can still change.
But if we wanted, we could make you
completely blind for permanently.
Blind from the truth.
So you will never see the truth.
And that's why you will definitely go to
these.
That's why there are certain actions, which if
a person does, Allah subhanahu wa ta'ala
does seal the heart.
But that's because of the actions that the
person has committed.
There's nobody that comes into this world and
Allah subhanahu wa ta'ala says, I put
a seal on this guy's heart.
He's never going to become good.
Because that would apparently not be fair in
the worldly sense of things.
A person is created neutral.
But when we commit certain sins, for example,
they say drinking alcohol prevents a person from
saying the kalima at the deathbed.
Blasphemy, saying these weird things about Allah subhanahu
wa ta'ala, even if you've got belief
in your heart, Allah gets very angry.
Another thing, for example, the Prophet sallallahu alayhi
wa sallam said, whoever misses three Jumu'ahs
consecutively, thinking light of them.
So there are these conditions.
Because if a person misses Jumu'ah because
he wasn't by a masjid, because he works
out in the fields.
No, this is taking it lightly.
I don't really need to go Jumu'ah.
So he misses it because of a meeting.
He doesn't schedule his meetings properly or whatever
the case is.
Takes it lightly.
It doesn't say a person will become kafir.
But it says a person's heart will be
sealed.
And a person's heart sealed, what happens?
No tawfiq comes in.
So eventually, it's going to lead to kufr
anyway.
And that's the danger of these things.
May Allah protect us from such actions.
The sins that we do, may Allah give
us tawfiq to seek forgiveness and prevent us
from any of these sins, especially those sins
which destroy a person.
And so the person will never see the
truth like that.
This is warning to the Quraish.
You still got a chance.
You still got a chance.
If you carry on like this, your hearts
will be sealed.
May Allah subhanahu wa ta'ala protect us.
May Allah subhanahu wa ta'ala give us
the tawfiq to take ibrah from this surah,
to recite it every day.
To recite it every day and gain the
barakah of it.
O Allah, safeguard us from the hellfire.
O Allah, safeguard us from all of those
actions that take people to the hellfire.
O Allah, those sins that we've committed in
the past that have really angered you, O
Allah, protect us and forgive us.
O Allah, wipe those sins clean.
O Allah, all those sins that we remember
that we do not remember, the major ones,
the minor ones, those we did absentmindedly, those
we did purposely, O Allah, being the most
merciful one, grant us your mercy and forgive
us from these sins.
O Allah, grant us a place in Jannatul
Firdaus and make it easy for us.
Make it easy for us in this world
to work towards Jannatul Firdaus and to do
the actions of the people of paradise and
to call other people towards that and give
us success in our calling others and inviting
others.
سُبْحَانَا رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَوْصِفُونَ وَسَلَامٌ عَنَ
الْمُرْسَلِينَ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ The point of
a lecture is to encourage people to act,
to get further, an inspiration, an encouragement, persuasion.
The next step is to actually start learning
seriously, to read books, to take on a
subject of Islam and to understand all the
subjects of Islam at least at their basic
level so that we can become more aware
of what our deen wants from us.
And that's why we started Rayyan Courses so
that you can actually take organized lectures on
demand whenever you have free time, especially for
example the Islamic Essentials course that we have
on there, the Islamic Essentials Certificate which you
take 20 short modules and at the end
of that inshallah you will have gotten the
basics of most of the most important topics
in Islam and you'll feel a lot more
confident.
You don't have to leave lectures behind, you
can continue to listen to lectures, but you
need to have this more sustained study as
well.
JazakAllah Khair Assalamu Alaikum Warahmatullahi Wabarakatuh